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The Function of Isaiah 24-27 . . . Neil O. Skjoldal

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The Function of Isaiah 24-27 . . . Neil O. Skjoldal JETS 36/2 (June 1993) 163-172 THE FUNCTION OF ISAIAH 24-27 NEIL O. SKJOLDAL* The interpretive difficulties posed by Isaiah 24-27 remain intact, even after one hundred years of critical examination. G. W. Anderson's thirty- year-old assessment of the exegetical questions surrounding these chap- ters is still correct: "It probably remains true that writers on most of the critical questions involved may still be divided into two groups: those who differ from each other and those who hesitate to commit themselves."1 Such frustration, however, should not lead to despair. Two of the most recent treatments of Isaiah 24-27 have shown that the study of these chapters might indeed be a fruitful field of endeavor when the text is taken as a unit.2 My article addresses one of the major questions raised by a study of Isaiah 24-27—that is, identifying its function. I. ISAIAH 24-27 AND APOCALYPTIC LITERATURE The vivid, futuristic language of Isaiah 24-27 inevitably has raised the question of the chapters' relationship to apocalyptic literature. The under- standing of this relationship has developed over time and is one of the primary ways in which the function of the chapters has been examined. Others have provided more detailed descriptions of this relationship, but a brief survey is in order here.3 * Neil Skjoldal is a doctoral student at Trinity Evangelical Divinity School, 2065 Half Day Road, Deerfield, IL 60015. 1 G. W. Anderson, "Isaiah XXIV-XXVII Reconsidered," VTSup 9 (1963) 118. 2 D. G. Johnson, From Chaos to Restoration: An Integrative Reading of Isaiah 24-27 (JSOTSup 61; Sheffield: JSOT, 1988); M. Sweeney, "Textual Citations in Isaiah 24-27: Toward an Under- standing of the Redactional Function of Chapters 24-27 in the Book of Isaiah," JBL 107 (1988) 39-52. 3 It is only with difficulty that the term "apocalyptic" is defined (cf. the title of M. Barker's article: "Slippery Words III: Apocalyptic," ExpTim 89 [1977-1978] 325). R. Youngblood notes that most definitions are deficient because they focus primarily on characteristics of apocalyp- tic: "Definitions of apocalyptic tend to be either so general as to be vacuous or so specific as to eliminate from consideration a substantial number of erstwhile apocalypses" ("A Holistic Typol- ogy of Prophecy and Apocalyptic," Israel's Apostasy and Restoration: Essays in Honor of Roland K. Harrison [ed. A. Gileadi; Grand Rapids: Baker, 1988] 213). Such definitions are given by J. Lindblom (Die Jesaja-Apokalypse [Lund: Gleerup, 1938] 102) and D. S. Russell (The Method and Message of Jewish Apocalyptic [OTL; London: SCM, 1964] 105). These kinds of definitions are also challenged by P. Hanson: "How, by means of such a list, can one hope to come to an un- derstanding of apocalyptic, or even to be able to identify a composition as apocalyptic?" (The Dawn of Apocalyptic [Philadelphia: Fortress, 1975] 7). Instead of concentrating on the charac- teristics of apocalyptic, Youngblood and Hanson emphasize the development of apocalyptic within Israel's prophetic movement (Youngblood, "Holistic" 219; Hanson, Dawn 11-12). 164 JOURNAL OF THE EVANGELICAL THEOLOGICAL SOCIETY 1. Isaiah 24-27 as late apocalyptic. Perhaps the most important ad- herent of this view is B. Duhm: "If Isaiah has written these four chapters, he might just as well have written the book of Daniel."4 Although his com- mentary has been widely influential in dividing the passage between the "eschatological prophecies" and the "songs about destruction of a particu- lar city," Duhm's analysis of Isaiah 24-27 as apocalyptic has been recon- sidered, no doubt because it is clearly evident that the passage was written well before 150 BC.5 Otto Kaiser adopts a somewhat modified view by tracing different strata within Isaiah 24-27 as "advanced apocalyptic speculation" and as- signing the dates 167 and 164 BC as the passage's terminus ad quern.6 Yet apart from an individual resurrection from the dead (if 26:19 is to be so in- terpreted), most other characteristics of intertestamental apocalyptic are not evident. Other possibilities must be examined in order to determine the relationship between Isaiah 24-27 and apocalyptic literature. 2. Isaiah 24-27 as proto-apocalyptic or early apocalyptic. A large part of OT scholarship agrees that Isaiah 24-27 should not be equated with intertestamental apocalypses. But it is still maintained that the chapters reflect an eschatology that is more developed than that of the eighth- century Isaiah. Because this position is based on complex historical and sociological analysis, it has become finely nuanced over the years. Otto Plöger contends that the rise of apocalyptic is based on a growing dissension within Israel after the exile that marks the roots of apocalyptic literature: The intensification of the eschatological aspect [of Yahweb/s rule and the restoration of Israel] is only intelligible against the background of an in- tensification of the more or less latent differences within the Jewish commu- nity. ... The result of these conflicts, which gradually increased, and of the conventicle-type breakaways, was the gradual transformation of the restora- tion eschatology ... into the dualistic-apocalyptic form of eschatology.7 According to Plöger, this ongoing dissension had not reached the boiling point yet in Isaiah 24-27, as "there was still room for the juxtaposition of different types of expectation."8 Paul Hanson has expanded Ploger's thinking as he has tried to deter- mine the relationship between "prophetic eschatology" and "apocalyptic eschatology." Like Plöger, he does this on the basis of a struggle between the priests and the idealists of postexilic Israel: "The historical and socio- logical matrix of apocalyptic is found in an inner-community struggle in the period of the Second Temple between visionary and hierocratic ele- 4 Cited in B. Otzen, "Traditions and Structures of Isaiah XXrV-XXVII,* VT 24 (1974) 196. 5 B. Duhm, Das Buch J esaja (HKAT; Göttingen: Vandenhoeck and Ruprecht, 1892) 172; cited by Johnson, Chaos 14. 6 O. Kaiser, Isaiah 13-39: A Commentary (OTL; Philadelphia: Westminster) 178-179. 7 O. Plöger, Theocracy and Eschatology (Oxford: Blackwell, 1968) 111-112. 8 Ibid. 112. THE FUNCTION OF ISAIAH 24-27 165 merits. The scope of my article does not allow for a close examination of Hanson's argument. But it is important to notice how his interpretation has affected the understanding of Isaiah 24-27. From this starting point, Hanson's book (appropriately subtitled The Historical and Sociological Roots of Jewish Apocalyptic Eschatology) pre- sents an elaborate thesis: The division between the hierocratic leaders of Israel and the revolutionary idealists, compounded with the bleakness of the postexilic historical situation, led the idealists to a more compatible message, the "gospel of the conflict myth."10 In Hanson's view Isaiah 24- 27 marks an advancement from so-called Second Isaiah toward apocalyp- tic. He bases his claim on the absence of a specific historical foe and the lack of human instrumentality in the destruction of the world.11 Thus he dates Isaiah 24-27 in the mid- or late-sixth century, ascribes its author- ship to a disciple of Second Isaiah, and concludes that the chapters are best "designated as early apocalyptic."12 The conclusions of Plöger and Hanson were developed and modified by William Millar. After a detailed examination of the chapters he concludes: The prosodie style of Isaiah 24-27 and its themes, both separately and in pattern, do establish a literary context for us to understand these chapters. The author emerges as one very much influenced by the work of Second Isaiah. For that reason, we would label the genre of Isaiah 24-27 proto- apocalyptic.13 These arguments are intricate but not persuasive. John Oswalt inci- sively critiques the theory on several counts: (1) an overemphasis upon the latter prophet's use of mythical sources, (2) an unwarranted application of the cosmic-warrior motif, (3) overconfidence in typologies of development, both literary and sociological, (4) rearrangement of the text with little or no consideration of possible alternative arrangements or explanations, and (5) heavy dependence on hypothetical reconstructions of Israel, soci- ety, and history.14 Most notably the theory does not explain the chapters in light of the final form of Isaiah. Had he [Hanson] considered the canonical shape of Isaiah he might have evaluated these differently, for in the total context of the book they appear in a different light. This failure to address the present structure of Isaiah has another ramification in that it leaves unexplained how it is that the supposed 9 Hanson, Dawn 29. 10 Ibid. 314. This division, according to Hanson, "is difficult to overemphasize" (p. 210). 11 Ibid. 313. 12 Ibid. 13 W. Millar, Isaiah 24-27 and the Origin of Apocalyptic (Missoula: Scholars, 1976) 114. He divides the chapters into two sections, the first consisting of 24:1-25:9; 26:1-8, the second of 26:11-27:6. In his analysis of the first group he differs from Hanson: "The power of myth to see beyond the limits imposed by historical event was taking hold, but we do not see, as yet, the emerging conflict that Hanson documents through the early post-exilic period" (pp. 118-119). 14 J. N. Oswalt, "Recent Studies in Old Testament Eschatology and Apocalyptic," JETS 24 (1985) 295. 166 JOURNAL OF THE EVANGELICAL THEOLOGICAL SOCIETY conflict that was so important to the rise of the apocalyptic vision became so completely submerged into the larger syntheses of the present book.15 Oswalt's discussion casts significant doubt on the conclusions of Plöger, Hanson and Millar. It is apparent that the assumptions these views rest upon cannot sustain the weight put upon them.
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